• Ensures that culinary activities are aligned with the respective Corporate Strategy, and that the Hotel Actions have been implemented where appropriate.
• Oversees the preparation and update of individual Departmental Operations Manuals in Food Culinary Division.
• Conducts regular communications meetings and ensures that departmental briefings and meetings are effective and conducted as necessary.
• Represents the Food Culinary function on the hotel's Executive Committee.
• Ensures that all guest-contact culinary employees deliver the brand promise and provide exceptional guest service at all times.
• Ensures that all culinary employees also provide excellent service to internal customers in other departments as appropriate.
• Spends time in culinary areas observing employee-guest/employee-internal customer interactions, working through Heads of Department to coach employees as necessary.
• Maximises employee productivity through the use of multi-skilling, multi-tasking and flexible scheduling to meet the financial goals of the business as well as the expectations of the guests.
• Works with the Director of Food and Beverage to ensure that each profit centre (e.g. Outlet, Banquets) operates in line with maximising profit while delivering on the brand promise.
• Works with the Director of Food and Beverage to ensure that each cost centre (e.g. Stewarding, Commissary, Pastry) operates with the lowest possible cost structure while also delivering on the brand promise to the guest.
• Works with the Director of Human Resources to ensure that the Employee Restaurant operates with the lowest possible cost structure while also delivering quality and high standard food and service to the internal customers.
• Assists in the preparation of the Annual Business Plan for Food and Beverage.
• Strategically analyses business performance to facilitate accurate and meaningful forecasting, involving the respective Heads of Department as appropriate.
• Proactively manages costs based on key performance indicators, working through the respective Heads of Department as appropriate.
• Ensures that all hotel, company and local rules, policies and regulations relating to financial record keeping, money handling and licensing are adhered to, including the timely and accurate reporting of financial information.
• Assists in the inventory management and ongoing maintenance of hotel operating equipment and other assets.
• Assists with the input of product specifications, recipes and other data as required, supporting the smooth operation of Materials Management and Cost Audit functions.
• Assists the Director of Food and Beverage in the preparation, utilisation and update an Annual Marketing Plan, broken down as necessary by department.
• Constantly evaluates local, national and international market trends, vendors and other hotel/restaurant operations to make sure that the hotel's own operations remain competitive and cutting edge.
• Looks for Marketing and Public Relations opportunities to increase awareness and ultimately business.
• Ensures that all company brand standards have been implemented, and that optional brand standards have been implemented where appropriate.
• Monitors all operations, especially during peak business periods, working through the respective Head of Department to make adjustments where necessary.
• Provides feedback on the results of the Consumer Audit and to ensure that the relevant changes are implemented.
• Encourages employees to be creative and innovative, challenging and recognising them for their contribution to the success of the operation.
• Works closely with other Executive Committee members in a supportive and flexible manner, focusing on the overall success of the hotel and the satisfaction of hotel guests.
• Ensures that culinary employees work in a supportive and flexible manner with other departments, in a spirit of "We work through Teams".
• Ensures that all employees are up-to-date with the availability of seasonal and new products on the market.
• Tastes and monitors the food products served throughout the operation, providing feedback where appropriate.
• Works with the Materials Manager in the procurement of the best product for the best price and in the management of the relevant areas of the Commissary Kitchen.
• Works closely with the Stewarding Manager to ensure that hygiene standards are maintained and that operating equipment is cared for to maximise its useful life and to minimise breakage.
• Ensures the quality and variety of food and beverages served in the Employee Restaurant, ensuing that this outlet is operated to the same standard as any other outlet.
• Respond to the results of the Brand Standard Audit and ensure that the relevant changes are implemented.
• Works in a supportive and flexible manner with other departments in line with our purpose.
• Support the hotels target for NPS and customer service.
• Ensure that the defined ISO standards are followed while on duty.
• Oversees and assists in the recruitment and selection of all culinary employees and ensures that Heads of Department follow hotel guidelines when recruiting and use a competency-based approach to selecting their employees.
• Oversees the punctuality and appearance of all culinary employees, making sure that they wear the correct uniform and maintain a high standard of personal appearance and hygiene, according to the hotel and department's grooming standards.
• Maximises the effectiveness of Heads of Department by developing each of their skills and abilities through the appropriate training, coaching, and/or mentoring.
• Conducts annual Performance Development Discussions with Heads of Department and supports them in their professional development goals, and ensures that they in turn conduct annual Performance Development Discussions with their employees.
• Ensures that each Head of Department plans and implements effective training programmes for their employees in coordination with the Training Manager and their Departmental Trainers.
• Support the implementation of our purpose, demonstrating and reinforcing Hyatt's values, Hyatt regency guiding principle and leadership profile.
• Ensures that all employees have a complete understanding of and adhere to employee rules and regulations.
• Ensures that employees follow all hotel, company and local rules, policies and regulations relating to fire and hazard safety, and security.
• Feedbacks the results of the Employee Engagement Survey and ensuring that the relevant changes are implemented.
• Attends and contributes to all training sessions and meetings as required.
• Is knowledgeable in statutory legislation in employee and industrial relations.
Exercises responsible management and behaviour at all times and positively representing the hotel management team and Hyatt International.
• Maintains strong, professional relationship with the relevant representatives from competitor hotels, business partners and other organisations.
• Reads the hotel's Employee Handbook and have an understanding of and adhere to the hotel's rules and regulations and in particular, the policies and procedures relating to computer resources, fire, hygiene, health and safety.
• Ensures high standards of personal grooming and hygiene standard.
• Responds to changes in the Food and Beverage function as dictated by the industry, company and hotel.
• Carries out any other reasonable duties and responsibilities as assigned.
* Ideally with an professional degree or diploma in Food Production. * Minimum 2 years work experience as Executive Chef, or Executive Sous chef in larger operation. * Good practical, operational and adequate administrative skills with a flair for creativity are a must.


Windows galore and all new, light and sunshine pouring through the french doors on the main level of this crisp and clean Dutch Colonial. Steps to the lake, lake-views from the fenced rear yard and cozy balcony off bedroom two. Updated kitchen and bath, gleaming hardwood floors. Wood burning fireplace with new chimney top to bottom. Newer roof, furnace and many updates. You'll love walking to the Jenifer St. Market, the Co-op, but also love coming home.


is flawed. Fried or dried termites contain 3238 percent proteins. Download this skeleton Argumentative Essay Outline to get started. One major invalid assumption. Restate the importance of your issue. You should already have your statistics on gun ownership, reasoning for stricter controls and what benefits that should have, and counter arguments against your opposition's likely points prepared before you sit down to work on your introduction. My hook could be, For those interested in improving their diets and the environment, say goodbye to eating chicken, fish, and beef and hello to eating silk worms, 17th 18th century english essayists crickets, and caterpillars. Want even more knowledge? Now put the following sentences into the correct order. You should not include specific numbers in your introduction.
Second Sourcesame as the first (Continue until you have 5 - 7 sources.). As such, it should be one of the most thought out parts of your argument. Download the Argumentative Essay Outline Template Stuck on Your Argumentative Essay? Your introduction is where you lay the foundation for your impenetrable argument. This shows that they understand what the debate is about. Refuting Opponents Arguments, conclusion, thats not so bad!
Here are even more example argumentative thesis statements. This should be very briefyou only have room for a couple of sentences on each point. Research for a comparison of the two papers. Read the following description of the parts. Its made up of a hook, background information, and a thesis statement. The Second Speaker, the subsequent debate speakers have a less aggressive opening statement. For each claim you make, you need to provide supporting evidence. Now that you have filled in the general points of your topic and outlined your stance in the introduction, its time to develop your argument. It tells you the format, but does not tell you the content. They make up the introduction to an argumentative essay about the issue of whether Australia should become a republic.
It is obviously a very noisy business and I think Heaney conveys that fact to us well. For further reading about the father-son relationship and ageing, it is worth..
Nikki Yovino, 18, of South Setauket, NY, has been charged with second-degree falsely reporting an incident and tampering with or fabricating physical evidence in connection to an incident..


text:
Q: Continuity of Given Function of $f: \mathbb{Q} \to \mathbb{Q}$ Consider, $f: \mathbb{Q} \to \mathbb{Q}$,
$$
\begin{align}
f(x) = \begin{cases}
0 & \text{if $x=0$}\\
\frac{1}{m} & \text{if $x = \frac{n}{m}$ where $n \in \mathbb{Z},m \in \mathbb{N},\gcd(m,n) = 1$}
\end{cases}
\end{align}
$$
Now, I did a sketch of this in the unit interval to get a feeling of what this function is doing, and it seems to be generating this triangle like graph.  Intuition tells me this function is not continuous by the graph, but this is not a mathematical proof, which is what I need.
While attempting an $\epsilon-\delta$ proof,I considered the fact that $f(1/2)=1/2 , f(1000/2001)=1/2001$, thus $\vert \frac{1}{2}-\frac{1}{2001}\vert$ is very small and thus this can be generalized, but am unsure as to how this construction would be.

A: The following proof is a bit terse. You can fill in any small details.
We have continuity at $x=0$. Indeed, for any $\epsilon>0$ choose $n$ such that $0<\frac 1n < \epsilon$ and let $\delta = \frac{1}{n}$. Then each $x \in \mathbb{Q} \cap (-\delta, \delta)$ has a denominator larger than $n$, hence $f[\mathbb{Q} \cap (-\delta, \delta)] \subset [-\frac 1n, \frac 1n] \subset (-\epsilon, \epsilon)$.
However, we have continuity nowhere else. $f$ maps any rational $x_0 \neq 0$  to a non-zero positive number. Hence, were $f$ continuous at $x_0 \neq 0$, there would be a $\delta>0$ such that $\inf\left(f[\mathbb{Q} \cap (x_0 - \delta, x_0 + \delta)]\right) > 0$. However, this is a contradiction since each neighbourhood of $x_0$ contains rationals with arbitrarily large denominators, which implies $\inf\left(f[\mathbb{Q} \cap (x_0 - \delta, x_0 + \delta)]\right) = 0$.

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text:
Stand behind yer sheriff Circulation: 0 Issue: 491 | 22nd day of Eating, Y13
Home | Archives Articles | Editorial | Short Stories | Comics | New Series | Continued Series
The Knowledge: Part One
by herdygerdy
There are several things that are unavoidable in life. Death and taxes are commonly noted, but there are other things that all Neopets will experience at some point in their lives. One such thing is illness.
It doesn't matter if you're a king or a beggar, at some point you will feel at least a little under the weather.
In the Dockland slums of Neopia Central, where diseases are swapped like trading cards, illness is more common than usual.
On the outskirts of the Docklands, it was Mr. Black's turn to have an illness.
The large green Grarrl sat up in his bed, still in his bedclothes, struggling to focus on the green Krawk standing at the foot of his bed, in between his deafening sniffs.
"Sorry, sir," Black told the Krawk. "I just won't be able to come into work this week. I can barely make it out of bed."
The Krawk smiled pleasantly. "I quite understand, Mr. Black. I can only wish you the speediest of recoveries."
"Thank you, sir," Black replied. "Though I'm sorry I won't be of service."
"Please don't think anything of it," the Krawk said dismissively. "Of course, you will be missed, but I have enlisted Mr. Twobit to fill your duties in the meantime. Never fear, Mr. Black, everything is in hand."
The Krawk hesitated as Black appeared to be on the verge of sneezing, before adding, "I shall leave you to your recovery."
The Krawk let himself out of the small house, cringing at the sound of the earthquake-like sneeze from the upper floors. Outside he found his carriage waiting. A red Kougra sat atop it, Johnny Twobit. So called because they said if you crossed him, they'd only find two bits of you.
"Where to, Mr. Jennings, sir?" the Kougra asked.
"The Art Centre, if you would, Mr. Twobit," the Krawk replied, stepping inside the carriage.
With a crack of the whip, the Whinnies sped into motion and they were away, moving out of the pollution of the Docklands and back into the more respectable parts of the city.
The Krawk, Mr. Jennings, leaned back in his seat as he watched the city streets roll by. Once he had been a newcomer to the place, but he had taken to it with such commitment that he now lived and breathed the city. This was just as well, as in theory he was in charge of the place, in a quite unofficial capacity.
He was, in the strictest sense of the word, a criminal, but by taking ownership of the Defenders of Neopia, most of the companies operating in the city, and a sizable number of the inhabitants, he had become the de facto ruler.
The carriage came to a gentle stop in the middle of the street, and Jennings poked his head out of the window.
"Mr. Twobit," Jennings observed. "This is not the Art Centre."
"Traffic, sir," Twobit replied, gesturing ahead of the carriage.
Sure enough, there was a queue of carriages stretching out in front of them as far as the eye could see.
Jennings gave Twobit a curious look. "Mr. Black normally goes via Kensington Avenue, not down Tuckley Road."
"Sorry, sir," Twobit replied. "Not used to navigating outside of the Docklands, sir."
Jennings stared at Twobit for a moment before returning to his seat and sighing deeply. He checked his pocket watch with a critical eye and sighed again. He would be late; he knew it. Kanrik would be most unhappy.
Jennings waited, tapping his foot for several minutes, before finally losing his patience. He opened the door to his carriage and stepped out.
"I think I shall make my own way, Mr. Twobit," Jennings announced. "Please return the carriage to my offices whenever you are able."
Not waiting for a reply, he turned and set off down the street at a brisk pace, away from the direction of the traffic.
The Art Centre was of course too far to walk, but he hoped that he would come across a taxi at some point. Normally Jennings shied away from such forms of transport, as in Neopia Central they were known to be somewhat unreliable, but still, needs must.
Jennings came across one soon enough, a rickety looking carriage with a yellow sign painted on the back. The Krawk coughed loudly to wake the blue Skeith sleeping at the reins.
"Excuse me? Is this a taxi?" he asked.
The Skeith straightened up and adjusted his cap. "Yes, squire, Hodgeson & Sons, cab drivers for five generations! Where'll it be?"
Jennings climbed aboard. "The Art Centre, if you please. Tuckley Road is blocked up; I advise taking Kensington Avenue."
The Skeith merely laughed. "Kensington Avenue, at this time of day!? No, squire, I'll take you there by White Lane, little shortcut I know."
Jennings did some mental calculations in his head before smiling. "How very interesting."
He closed the door to the taxi, and they were on their way.
That night, Jennings sat alone in his office, a high rise tower in the heart of the Docklands smog. Johnny Twobit had long since been sent home for the night, and Jennings was finishing his paperwork under the light of a single lamp.
His deal with Kanrik of the Thieves Guild had gone remarkably well, several dozen crates of stolen goods had been smuggled in and out of the city successfully.
Jennings paused in his writing as he considered the events that had occurred before he reached the catacombs. There was a problem in the city, this he could see plainly. Traffic was out of control.
His gaze drifted out of his window, to a structure in the distance that in many ways embodied the problem perfectly.
It was a relic, left over from a time when Neopia Central briefly experimented with methods of magically solving the city's problems. They called it the Twelve Ways, and like most of the magical experiments attempted in Neopia Central, it was a grand and utter failure.
It was, at the heart of the matter, a junction. The Defenders of Neopia had approached a crazy old wizard known as Alvare Thornpipe, who would eventually become known for creating such failures as the Qasalan Expellibox, and asked him to solve the traffic congestion in the city.
Whilst many cities around the globe contained labyrinthine constructions known as spaghetti junctions, Thornpipe had proposed what he called a spaghetti and meatballs junction. It was a magical fusion of twelve different major routes, and contained several roads that defied the standard physics of Neopia by allowing traffic to travel vertically.
The problem with the Twelve Ways became immediately apparent at its unveiling. The thing immediately became blocked with traffic, and remained in such a way from that moment forward. This of course puzzled many locals, as the place was busy despite no actual carriages having approached the area.
Several teams of investigators were dispatched from the National Neopian Museum to discover exactly who the mystery gridlocked travellers were, but they never returned. This led in subsequent generations to an interesting theory. Due to the uncertain nature of time surrounding the magic used in the construction of the Twelve Ways, it may have actually been the investigative team caught in the traffic.
Regardless of the identity of the travellers, word had soon spread that the Twelve Way was to be avoided. In typical Neopia Central style, the problem had been ignored rather than dealt with.
But Mr. Jennings was not a typical Neopia Central man. He dealt with problems, and as he thoughtfully tapped his pen on his paper, he knew he would be able to deal with this one.
Perhaps the taxi driver he had met would be the key.
Jennings finished the last of his paperwork and left his office, heading for the ground floor. He would be able to find the taxi driver at this time of night; he clearly didn't get much sleep judging by Jennings's first encounter with him.
Judge Hog would also need to be persuaded if the plan quickly formulating in the Krawk's mind was to be implemented. But that wouldn't be difficult; Jennings normally found a way to bring the Judge round to his way of thinking, normally by making the Judge think he came up with the idea himself.
The problem, Jennings considered, was that there was a lack of knowledge. Education, forced education, was the only solution. There was only one way to force people to become educated.
Mr. Jennings needed to make a law.
The lift delivered Jennings to the ground floor of the building with a gentle ting. He nodded curtly to the security guard on duty behind his desk in the lobby, knowing full well that until the lift had made a noise, the Aisha had been asleep. Jennings had on many occasions taken the stairs down to the lobby just to check this theory.
Of course, strictly speaking Jennings needed no security guard. No one in the Docklands was stupid enough to try anything. But the Krawk liked to have such things around, just for the look of things.
Jennings emerged out into the frosty smog-ridden streets of the Docklands. To his surprise, he found an unfamiliar carriage waiting for him.
The door opened, revealing a suited blue Blumaroo inside.
"Mr. Jennings?" the Blumaroo asked in such a way that made it seem more like a statement than an enquiry. "You have an appointment."
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text:
Monguzzo is een gemeente in de Italiaanse provincie Como (regio Lombardije) en telt 2001 inwoners (31-12-2004). De oppervlakte bedraagt 3,7 km², de bevolkingsdichtheid is 641 inwoners per km².

Demografie
Monguzzo telt ongeveer 734 huishoudens. Het aantal inwoners steeg in de periode 1991-2001 met 13,5% volgens cijfers uit de tienjaarlijkse volkstellingen van ISTAT.

Geografie
Monguzzo grenst aan de volgende gemeenten: Albavilla, Alserio, Anzano del Parco, Erba, Lurago d'Erba, Merone.

Gemeente in Como

redpajama_set_name: RedPajamaWikipedia


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B11 Callas LiliesElegant bouquet of white callas lilies from South America, designed with exotic foliages such as anthurium leaves and tall pendanus leaves.
Exotic bouquet made of cream roses from the most gorgeous Equator greenhouses, green spider mums and orange proteas from South Africa. The bouquet is designed with pendanus foliage, anthurium leaves and exotic stems.
B14 Green callasStylish bouquet with green callas from the most gorgeous Equator greenhouses enhanced with an orange anthurium flower from South America. This arrangement is designed with an exotic anthurium leaf and green salal foliage.


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Journal / Verlag: Chembiochem Journal / Verlag: Curr. Opin. Plant Biol Journal / Verlag: Int J Mol Sci Journal / Verlag: Journal of Biological Chemistry Journal / Verlag: BMC Evolutionary Biology Journal / Verlag: BMC Plant Biol Alle Filter entfernen
Herklotz, S. (1)
Krüger, S. (1)
Nguyen, M.D. (1)
Scheel, D. (1)
Strehmel, N. (1)
Strnad, M. (1)
Theologis, A. (1)
Wasternack, C.; Strnad, M. Jasmonates: News on Occurrence, Biosynthesis, Metabolism and Action of an Ancient Group of Signaling Compounds Int J Mol Sci 19, 2539, (2018) DOI: 10.3390/ijms19092539
Jasmonic acid (JA) and its related derivatives are ubiquitously occurring compounds of land plants acting in numerous stress responses and development. Recent studies on evolution of JA and other oxylipins indicated conserved biosynthesis. JA formation is initiated by oxygenation of α-linolenic acid (α-LeA, 18:3) or 16:3 fatty acid of chloroplast membranes leading to 12-oxo-phytodienoic acid (OPDA) as intermediate compound, but in Marchantiapolymorpha and Physcomitrellapatens, OPDA and some of its derivatives are final products active in a conserved signaling pathway. JA formation and its metabolic conversion take place in chloroplasts, peroxisomes and cytosol, respectively. Metabolites of JA are formed in 12 different pathways leading to active, inactive and partially active compounds. The isoleucine conjugate of JA (JA-Ile) is the ligand of the receptor component COI1 in vascular plants, whereas in the bryophyte M. polymorpha COI1 perceives an OPDA derivative indicating its functionally conserved activity. JA-induced gene expressions in the numerous biotic and abiotic stress responses and development are initiated in a well-studied complex regulation by homeostasis of transcription factors functioning as repressors and activators.
Strehmel, N.; Mönchgesang, S.; Herklotz, S.; Krüger, S.; Ziegler, J.; Scheel, D. Piriformospora indica Stimulates Root Metabolism of Arabidopsis thaliana Int J Mol Sci 17, 1091, (2016) DOI: 10.3390/ijms17071091
Piriformospora indica is a root-colonizing fungus, which interacts with a variety of plants including Arabidopsis thaliana. This interaction has been considered as mutualistic leading to growth promotion of the host. So far, only indolic glucosinolates and phytohormones have been identified as key players. In a comprehensive non-targeted metabolite profiling study, we analyzed Arabidopsis thaliana's roots, root exudates, and leaves of inoculated and non-inoculated plants by ultra performance liquid chromatography/electrospray ionization quadrupole-time-of-flight mass spectrometry (UPLC/(ESI)-QTOFMS) and gas chromatography/electron ionization quadrupole mass spectrometry (GC/EI-QMS), and identified further biomarkers. Among them, the concentration of nucleosides, dipeptides, oligolignols, and glucosinolate degradation products was affected in the exudates. In the root profiles, nearly all metabolite levels increased upon co-cultivation, like carbohydrates, organic acids, amino acids, glucosinolates, oligolignols, and flavonoids. In the leaf profiles, we detected by far less significant changes. We only observed an increased concentration of organic acids, carbohydrates, ascorbate, glucosinolates and hydroxycinnamic acids, and a decreased concentration of nitrogen-rich amino acids in inoculated plants. These findings contribute to the understanding of symbiotic interactions between plant roots and fungi of the order of Sebacinales and are a valid source for follow-up mechanistic studies, because these symbioses are particular and clearly different from interactions of roots with mycorrhizal fungi or dark septate endophytes
Abel, S.; Savchenko, T.; Levy, M. Genome-wide comparative analysis of the IQD gene families in Arabidopsis thaliana and Oryza sativa BMC Evolutionary Biology 5, 72 (1-25), (2005)
We identified and analyzed 33 and 29 IQD1-like genes in Arabidopsis thaliana and Oryza sativa, respectively. The encoded IQD proteins contain a plant-specific domain of 67 conserved amino acid residues, referred to as the IQ67 domain, which is characterized by a unique and repetitive arrangement of three different calmodulin recruitment motifs, known as the IQ, 1-5-10, and 1-8-14 motifs. We demonstrated calmodulin binding for IQD20, the smallest IQD protein in Arabidopsis, which consists of a C-terminal IQ67 domain and a short N-terminal extension. A striking feature of IQD proteins is the high isoelectric point (~10.3) and frequency of serine residues (~11%). We compared the Arabidopsis and rice IQD gene families in terms of gene structure, chromosome location, predicted protein properties and motifs, phylogenetic relationships, and evolutionary history. The existence of an IQD-like gene in bryophytes suggests that IQD proteins are an ancient family of calmodulin-binding proteins and arose during the early evolution of land plants. Comparative phylogenetic analyses indicate that the major IQD gene lineages originated before the monocot-eudicot divergence. The extant IQD loci in Arabidopsis primarily resulted from segmental duplication and reflect preferential retention of paralogous genes, which is characteristic for proteins with regulatory functions. Interaction of IQD1 and IQD20 with calmodulin and the presence of predicted calmodulin binding sites in all IQD family members suggest that IQD proteins are a new class of calmodulin targets. The basic isoelectric point of IQD proteins and their frequently predicted nuclear localization suggest that IQD proteins link calcium signaling pathways to the regulation of gene expression. Our comparative genomics analysis of IQD genes and encoded proteins in two model plant species provides the first step towards the functional dissection of this emerging family of putative calmodulin targets.
Abel, S.; Nguyen, M.D.; Theologis, A. The PS-IAA4/5-like family of early auxin-inducible mRNAs in Arabidopsis thaliana Journal of Biological Chemistry 270, 19093-19099, (1995)
1-Aminocyclopropane-1-carboxylic acid (ACC) synthase is the key regulatory enzyme in the biosynthetic pathway of the plant hormone ethylene. The enzyme is encoded by a divergent multigene family in Arabidopsis thaliana, comprising at least five genes, ACS1-5 (Liang, X., Abel, S., Keller, J. A., Shen, N. F., and Theologis, A.(1992) Proc. Natl. Acad. Sci. U. S. A. 89, 11046-11050). In etiolated seedlings, ACS4 is specifically induced by indoleacetic acid (IAA). The response to IAA is rapid (within 25 min) and insensitive to protein synthesis inhibition, suggesting that the ACS4 gene expression is a primary response to IAA. The ACS4 mRNA accumulation displays a biphasic dose-response curve which is optimal at 10 μM of IAA. However, IAA concentrations as low as 100 nM are sufficient to enhance the basal level of ACS4 mRNA. The expression of ACS4 is defective in the Arabidopsis auxin-resistant mutant lines axr1-12, axr2-1, and aux1-7. ACS4 mRNA levels are severely reduced in axr1-12 and axr2-1 but are only 1.5-fold lower in aux1-7. IAA inducibility is abolished in axr2-1. The ACS4 gene was isolated and structurally characterized. The promoter contains four sequence motifs reminiscent of functionally defined auxin-responsive cis-elements in the early auxin-inducible genes PS-IAA4/5 from pea and GH3 from soybean. Conceptual translation of the coding region predicts a protein with a molecular mass of 53,795 Da and a theoretical isoelectric point of 8.2. The ACS4 polypeptide contains the 11 invariant amino acid residues conserved between aminotransferases and ACC synthases from various plant species. An ACS4 cDNA was generated by reverse transcriptase-polymerase chain reaction, and the authenticity was confirmed by expression of ACC synthase activity in Escherichia coli.


The Retreat is a three bedroom, full sized house, sleeping up to nine people.
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For long stays or muddy days the Retreat has its own private laundry which includes washing machine & clothes line.


text:
From Isaiah to Ilaiah What is Common between Israel and India
My personal name is Ilaiah and my family name is Kancha. My newly added name after the Brahmin organisations of two Telugu states Andhra Pradesh and Telangana threatened to attack me in the month of May 2016 is Shepherd. Thus, my full name now is Kancha Ilaiah Shepherd. So We in South India – particularly in the state of Andhra Pradesh – write the family name first and the personal name later, unlike the Westerners and North Indians, who write their personal name first and family name later. Even when calling or addressing one another orally we use that name order. My name Ilaiah has been given by my illiterate shepherd parents out of devotion to a local deity called Iloni Mallanna. This deity's original name was Mallaiah since he was believed to have settled at a village called Iloni I was given the name Ilaiah indicating that village deity was my God. It is a practice in our area that wherever a particular deity exists that place is also considered to be sacred. So our names come to us either after the deity's name or from the place's name. But there is a spiritual dimension to every name.
My father's name was Komuraiah and my mother's name was Kattamma. These two names also were given by their parents again after two local deities' called Komurelli Mallanna and Kattameedi Mallanna. My elder brother's name was Kattaiah given again by my parents after the same deity from which my mother's name originated. I have four sisters whose names came from the local cultural context – Mallamma, Butchamma, Ramamma, Laxmamma – all have similar divine name origins.
The local god called Mallaiah was believed to have planted himself in that district, Warangal, at three villages: Komurelli, Iloni and Katta. Most of the names of people of productive castes in that area are given after these local deities. Only my sister-in law's (Kattaiah's wife) name is Bharathi given by her literate father, whose name was also Mallaiah. Since Mallaiah himself was believed to be a great shepherd many occupational castes—particularly shepherds – gave such names to their children since time immemorial, all relating to that deity and the places. Our family history is the history of sheep, goats, buffalos, the terrain that we lived around, and also the deities that we worshipped.
Ours was a semi- nomadic family before my grandmother and grandfather's generation. Their names were Kancha Mallaiah and Kancha Lingamma. After my grandfather's death Kancha Lingamma along with her another widowed sister migrated to a forest zone called Pakal Lake area and settled in that thick forest. I was the first to go to school, college and university from my family. My family members for several generations do not know what education or reading and writing means. Perhaps many generations before my grandmother and grandfather must have had similar names. Since we do not have a family history, even an oral narrative, I do not know how they lived and what their names could have been. But these names around the deities carry a historical heritage. One can find such names all across South India. In Tamil Nadu the name paraiah has itself become an untouchable caste name. Karnataka too has similar names.
What became painful right from my school days was my name – Ilaiah. When I was admitted to class 8th at Narsampet high school my class teacher, Narasimha Chary, the moment he saw the slip that the head master wrote to him allotting me to his section said "why does he send all the useless guys like you to my section. I am not here to teach Ilaiahs, Yellaiahs, Pullaiahs, who know nothing about education, whose brains have nothing to do with education. I cannot suffer teaching guys like you, who could never be taught!" This was section-B and it was supposed to admit less meritorious students as against section A. His name being Nara+Simha (human +lion) his name was seen as great and modern. Whereas the names that end with 'iah' were considered by school teachers and the educated elite as a dirty, low-caste names. They would conclude that our mental capacity was indicated by our names.
Throughout that academic year I sat in the class with a feeling that I was not as respectable as the other students. The difference between me as a person and my name as an indicator of myself disappeared. I began to feel that it was because I must be worthless as a person that a "worthless" name like Ilaiah was given to me. I also began to think that my parents were worthless and cultureless; hence they had given me such a worthless name. Once our parents were seen as worthless in our own eyes, our history was bound to suffer a setback. We were rendered history-less!
All along the school education I had a feeling that this name was causing loss of respect, dignity, even loss of life. My brother Kattaiah was also my class mate and we had another class mate called Sambaiah, who came from a toddy tapper's family. They too must have experienced such humiliation but we never discussed such humiliations because that would kill our spirits even more. In our villages such names were not a major problem as many villagers had only such names which end with 'iah'.
In our cultural context only the Brahmins, Baniyas, Reddys and Raos would not have such names. I used to have one Brahmin class mate in my village school and his last name was Prasad. In my childhood such a name appeared to be strange and surprising. All my relatives had names like the one that I had but they were not educated. At one stage I began to feel that with such a undervalued name I should not have been sent to school at all. So I began to feel depressed because of my name and, at the same time, angry with the deities who were the source of such unworthy names. I developed antipathy to my socio-spiritual culture itself. When one hates one's own culture one hates one's own being. That being becomes a being of Nothing.
I do not know what exactly the etymological meaning of my name is. Or for that matter any other name that ends with those letters 'iah'. One view is that 'iah' in the local Telugu language meant husband of land and cattle wealth. There is a local discourse that 'ila' means land and 'iah' means husbanding or taking care. In that area land does not mean just land. Land includes people, cattle, other animals, birds and reptiles. A derivative meaning could be that Ilaiah means one who takes care of land and cattle. Each such name could be having a meaning of its own in that local context.
Those who had such names were food producers or cattle rearers. The relationship between land and cattle is very clear. I know for sure that these names have very, very local spiritual cultural roots, which in modern Hindu sociological language was called small tradition or low cultural names. Such names are available all over the South India, which is known as Dravid Land or Buffalo Belt because of the colour of this land's people – black.
Quite surprisingly, this English spelling to my name, based on the popular pronunciation in the village environment, was given by my village school teacher—Rajalingam, who considered himself a Hindu. In the early sixties, when I was going to school, our school teacher's English was not very well grounded. However, he knew that a name like mine and my brother's should be spelt only that way. My village name itself was Papaiah Pet, which has also gone into revenue and police records of the area. Obviously, I was named after a person called Papaiah. They used to pronounce my name as 'Iylayya'. All other similar names are pronounced like that. But when the teacher entered my name in the register he entered it in English with a spelling 'Ilaiah' and my brother's name as Kattaiah, and he was the one, who taught us that this spelling for this name pronounces, as my villagers used to pronounce it 'Iylayya'. The pronunciation and the spelling have been matched through a process of local creativity.
After I finished my school education in Narsampet High School I joined a district level famous College of Arts and Science at Hanamkonda, for the Pre-University Course (PUC). At the college level there were not many persons who bore names like mine. Most of the students had what I later began to call Hindu names. Vishnu, Venkatesh, Suresh, Srinivas, Shastry, Reddy and Rao and so on, and they were considered the respectable, cultural Hindu names. There were also names like Narsimha Reddy or Narsimha Rao. This name Nara+simha actually means 'human lion' indicating their ferocious nature. Such names came from the Hindu gods like Narasimha (a half-man half-lion, one of the ten incarnations of Vishnu). Such names were never indicative of production and positive human values, but of destruction. When a human being becomes a lion, he will develop tendencies of hunting others. I was not aware of the implication of this name back then. I was feeling sorry for not having a heroic-violent name like that. It appeared that, if a name indicates violence that person bearing it carries more weight in society. Moreover, it indicates that violence is more respectable. Name is an indicator of culture. The name Narasimha denoted a high caste. Names, like mine, ending in 'iah' denoted a lower caste.
I was feeling more depressed because there were no students with my kind of name in my B.A class. But villages around that town had people who had similar names like that of mine. Those three deities were also from them. But the high castes refuse to respect them as they were known as gods of dirty people, whose bodies would smell of sheep and look like buffaloes. Name, colour and caste were the source of respect and social status, not character, behaviour and knowledge. Philosophically, knowledge of production was not considered true 'knowledge'. Violent names and violent behaviour of persons were part of the knowledge of arrogant people. The deities like that of Mallaiah, who has a huge lower caste following, whose culture was rooted in animal husbandry and food production and not in the killing of fellow human beings, were never respected. Recently a Brahmin Governor of Andhra Pradesh visited the Yadagiri Narasimha temple, roamed around it semi-naked and said Narasimha is the greatest god, who incarnated to control people hierarchically. He never visited the temples of Komurelli Mallaiah or Iloni Mallaiah. When the Governor of the State hates productive deities, and loves killer deities, the culture of humanity begins to crumble. That is what happened in India.
In my school education, I started working more and more to overcome that indignity and humiliation of what our teachers would call "cultural backwardness", and scored the highest marks in my chool graduation examination. But my marks did not change my status. At college, the feeling of inferiority and indignity only increased. The feeling of having a backward name added to the feeling of looking ugly with the large small pox spots on my face. Added to this was lack of good English as the PUC course was being taught in the English language. To overcome these problems, hopes of learning English and getting a good Government job in the future or becoming a doctor, were keeping me in good spirits. But English was a real nut that needed to be cracked. It was said to be un-understandable, alien. But that was the only language through which one could become a Collector—the bureaucratic head of a district. So I needed to crack that nut.
There were one or two lecturers who thought that there were few bright qualities in me–particularly in my effort to learn English and my attitude to hard work. But even they did not expect much from me. The good qualities in me were always written off by what they considered as a backward name and ugly facial features. With all my efforts to overcome them, I got very low grades in my PUC (Pre University Course) and BA, that is, what we know in India as a pass in third class—or a 'Gandhi class'. In my PUC, I was hoping to get a first class and overcome the other backwardness by entering medical college, as I had opted for biological studies. But a third grade pass dashed those hopes, forcing me to choose English literature as my major in BA, along with Political Science and History. When I passed my B.A in 1974, I hardly had any hope of getting a seat in M.A. As I barely managed to get a third class with about 45 per cent marks, getting a seat in higher education was difficult.
Indignity and humiliation must have had an effect on my mental faculties. In such a situation, I was no longer myself. I was becoming more and more what others wanted me to be. I was constantly trying to work against myself. When my self-worth was forcefully being kept low by the civil society around me, I naturally suffered from a syndrome of low self-esteem. But I was learning my English in an attempt to overcome that. I would read books and news papers, whether I understood what I actually was reading or not. I would avoid meeting upper caste, confident young fellows. Reading became part of my suffering. I was learning new words. I used to speak in English only to myself, in front of a mirror because I was afraid to speak to others; not those 'others' who knew better English but those who were arrogant as human beings.
However, that very same year I got a seat in M.A. Political Science along with History but not in English Literature at Osmania University, Hyderabad, as I had done well in the entrance tests. By then, I was hopeful of becoming an IAS (Indian Administrative Service) officer, which would give me more respect, status, and of course, plenty of money as the discussions in our educational environment revealed. People in the villages used to believe that a collector can print his own money.
I joined M.A Political Science. During my B.A course itself I developed a kind of love for political thought, which again was unusual in my university environment. To overcome the humiliation of an apparent personal name and the backward caste culture I was focussing on unusual things like reading of political thought and the history of the West. Knowledge of international thought was giving me increasing confidence. Reading the thoughts of Plato and Marx gave me a different outlook on the world. The struggles of slaves to the working class gave me solace that there were people in the world who suffered more than me. I began to slowly turn my weakness into strength.
But the essences of my backwardness – my name and my ugly- appearance – kept haunting me. After I joined the M.A in Political Science course my name as they wrote it in the rolls – K. Ilaiah – stood so alone as even the very few others with similar "backward" names, who made it to university, started running round to the State Secretariat to change their names. I remember one Ch. Gopaiah, a research scholar in Sociology, went around the State Secretariat month after month, and finally changed his name into Gopala Krishna. He thought that if the Hindu god's name is adopted discrimination and social humiliation would come to an end. Nobody in our university knew that all those Hindu gods and goddesses were against us. After all, the propaganda about Hindu gods was all powerful around us.
There were two major radical communist student organizations, the Progressive Democratic Students Union (PDSU) and the Radical Students Union (RSU). There was also a rabid Hindu student organization at the university call Akhil Bharatiya Vidhyarthi Parishad (ABVP). But the leaders of all these organizations had highfalutin names of Hindu deities—Visnuvardhan, Rajavardhan, Prasad, Prabhakar, Rukhmini, Lalitha, Geetha and so on. An Ilaiah or a name like that of my mother Kattamma amidst these names was seen as ugly irrespective of the ideology of the leaders.
With the names like that, which end with 'iah', a sense of not being part of the community of high culture was with a constant reality for all of us. I too dreamt of going to the secretariat to change my name. What name would I adopt? I did not have the imagination to choose one that would boost my image. At the same time a rational being was emerging in me. In such a trauma of transition, it was confusion not clarity that dominated my thinking. The feeling of having names like Ilaiah, Yellaiah, Mallaiah, Pullaiah, their backwardness and localness, haunted us. At the same time when we went back to our village we were the kings of knowledge. Among the illiterate village masses I felt I was master of masters. A deep desire to become an agent of change was started stirring in me. This desire kept me going.
In the urban other world my name still continued to be the ugliest of all. More significant was that it was associated with an undivine ugliness. That feeling of being considered ugly was a constant living reality. Though as a student of English literature I read that famous saying of Shakespeare "What is in name?" I was experiencing the horrors of my name in my day to day life. Friends would come to my room – where I would sit alone and read – and suggest, Why don't you change your name; just go to secretariat and get it done.
Those who were making the rounds of the Secretariat would advise me to go along with them. They would tell me that after changing their names their stature in their friends' circle has gone up. They would tell me that only then they began to feel that they were a part of the Indian nation. This whole cultural context of what is a "good name" or a "bad name" or a "great name" became the bane of my existence. Only brahminized or Aryanised name are linked to the "nationalist" culture. Indian nationalism was couched in Hindu culture and they never considered our names as Hindu as no Hindu deities had names like mine.
I finished my M.A with a first class in 1976, one of many such grades in my class. At that time I had come under the influence of radical Marxism. Reading political philosophy has become my passion. This was largely due to the influence of a deeply Marxist classmate of mine, Vinayak Kulkarni, a Maharashtrian Brahmin boy, whose parents settled down in Hyderabad because of his father's central government job. Having been born in a highly sanskritized Hindu middle-class family he turned to radical Marxism, then called Naxalism or Maoism. He was an avid reader of political philosophy, a serious Marxist in outlook and practice.
He hated his middle-class culture, decided to become a revolutionary leaving his fairly good chance of becoming a lecturer in the same university. He wanted me to join him as a revolutionary. However, he convinced me to join one of the Maoist groups. He went to work among the Bombay slums. As I write this story he was living among the tribals of Gujarat, who were moving into Christianity in a substantial way. The Maoist revolution did not alter their life significantly but the Christian mission work made a significant difference to their life.
I soon discovered to my chagrin that even among the Marxist-Maoist circles there was none with a name like mine – an inferior name with no cultural heritage of reading books and writing. Several youths from Reddy and Rao landlord families also came into that movement but there was no spiritual sympathy among them. Their caste culture was their protective valve. For us social discrimination and indignity and historically built-in inferiority was non-negotiable even in that movement.
The influence of Western thought was so much that we hardly had any Indian philosopher that we could quote or refer to in our discussions. From Plato to Mao we had respect for only non-Indian thinkers. Of course, many a time M.K. Gandhi was one around whom our criticism would revolve. But we were admirers of Marxist thinkers and bitter critics of the Indian nationalists. I began to feel that there was no political, social or economic thought among Indian leaders and there was no single Indian academic thinker we could appreciate who had a worthy enough thought. In those days even Ambedkar was not known as thinker to us.
In those heady Marxist-Maoist days, Ambedkar was not known as thinker even to us. At best he was known as the writer of the Indian constitution, which we dismissed as "bourgeoisie" and did not appreciative very much. He was not even on our reading list and not a single book of his was known to us. We were more familiar with the European Renaissance and Reformation than our own palms. Though I was reading all about the world the sense of shame of a worthless name—that too a very, very local name, while living in a university kept haunting me. But as Marxist students, we were such universalists that we knew more about the family and personal lives of Marx and Mao than our own. Their names appeared to be more culturally respectable than that of any Indian upper caste or Hindu name. While we were bitter critics of European imperialism and colonialism we had more respect for their culture, character and civilization. Their names appeared civilizationally far superior to that of the Hindu Gandhi and Nehru.
Suddenly one day when I was searching for some Marxist book in the huge cellar racks of the Osmania University library I came across a book by Isaiah Berlin. The spelling of his first name was exactly like that of mine except that there was an "s" instead of an "l". (Isaiah—Ilaiah). For a minute I misread the name as Ilaiah Berlin, immediately realizing my mistake. I just picked it up. I looked at the spelling of the name quite carefully. His second name was also familiar to me as I read a lot about the city of Berlin. I read a lot about the fall of Berlin at the end of the Second World War and the building of a Berlin Wall after the war. In fact, I knew more about Berlin than about Delhi or Hyderabad. I tried to read the introduction to Isaiah Berlin's book quite carefully. It said that Isaiah Berlin was one of the greatest living philosophers and historians of the world. He was not from Germany but was from the UK ((from a Russian Jewish background). I looked at the racks again to find out whether there were any other books that he wrote. There were more than a dozen books written by him. I looked at the name once again. I felt as if I was Isaiah, not Ilaiah. I wrote my name in full in the form that his name figured in my note book – Ilaiah Kancha, not just Ilaiah K. It sounded new. I thought the name Ilaiah Kancha sounded like the name of a world famous historian, philosopher, thinker with whom no Indian thinker would match – Isaiah Berlin. I jumped up and down amidst the book racks—a useless name like mine is very much like that of a world famous historian and philosopher … Waa-re-waa!
I wanted to find out whether there was any historian, philosopher like that with the name of Shastry or Sharma or Reddy or Rao, Patel or Chaudhary, Chatterjee or Banerjee. I began to search in the history and philosophy racks. Somewhere I found a book by Neelakhanta Shastry. But there was no book authored by a Reddy or Rao in the racks of history. I opened the book of Neelakhanta Shastry. It was just an explanatory story book of the history of kings and their wars. Why were Reddys and Raos, who were so powerful in my university and in the state unable to write a book as Isaiah whose name was exactly like that of mine? Were only their only names impressive but not their brains? I relished these thoughts.
Then I began to consider what could have been the source of a name like mine in Britain that ruled this country and even a global empire for so long. As I said earlier, I hated Britain for its colonial character but I admired it for its brains. Though such a small country, how could it rule the whole world? Because of brain power!. Why did Indians not develop such brains? Is it because Isaiahs wrote books there and Ilaiahs were never allowed to read books here?
I started searching for the source of Isaiah Berlin's name. In one of the book introductions I read that he was named after a famous Israeli Prophet called Isaiah, who lived in 7 centuries before Christ. Isaiah, a prophet? Most surprising! In my country people who have similar names are treated as stupid, dirty donkeys! It aroused a curiosity within me. How come a name like mine which is humiliated and looked down in India, is as similar to that of a great prophet of ancient Israel and also that of a great historian of modern Britain? When I learned that the name Isaiah was a Biblical name that drove me to read the Bible.
When I took up a copy of the Bible and looked at the contents I noticed there were six books whose titles were the names that sounded like mine. Nehemiah, Isaiah, Jeremiah, Obadiah, Zephaniah, Zechariah. The Bible talks about them in detail. They were all prophetic persons, chosen by God to perform divine and great tasks. Then I found a number of books on Isaiah that agreed that he was one of the greatest prophets before Jesus Christ. In fact, he was the one who predicted the coming of Jesus to change the world. I was pleasantly surprised to know that a hated name like mine in India is a prophet's name in Israel. Names reflect the cultural condition of a region. The cultural conditions of any given region reflect the production conditions of that geographical location. The names are also indicative of the historical heritages of a given region and also of its people. I knew that my parents were shepherds. They were also agriculturists. The deities that were the source of our names were deeply linked to animal and agricultural economy. My parent's low social status was constructed around their occupational and cultural life. I was curious to know about the background of Isaiah who became a famous prophet.
A famous writer called Ruth who worked on the relationship between agrarian production and Bible wrote, "Israelite agriculture included the farming of the land and the rearing of animals. In the days of the patriarchs, live stock farming was the major activity; but as the Israelites settled in the land, the role of animals became less important. Herds and flocks were kept basically for their wealth and for food, although meat was much less important than it is in modern Western society. Most families also owned work animals, the ox being the most valuable and the donkey the most common. Neither horses nor camels were used much in agriculture. Horses were kept mostly for military use and camels for trading purposes." (Agriculture in the Bible).
We can see the similarities between India and Israel – how both of them depended on oxen for cultivation and horses for war. Of course, beef was also used in both countries for food. But sheep, goat, chicken, fish were used for food in both countries quite extensively. The present, medieval and ancient Indian agriculture gives us enough evidence of heavy dependence on bullock power for agrarian production and heavy dependence on the horse for travel and war. The Israel of Isaiah's period was totally dependent on agriculture, just as my parents were dependent on it during my time.
The Bible has references for all those animals and birds that we can see in India even today. In the region where I was born and brought up – Telangana—the Kakatiya kings and the Golconda rulers used horses for war. But the farmers of all castes and communities used oxen for tilling the land. The agrarian economy of this region had huge similarities with that of the Israelite agrarian economy of ancient times. Similar names of people must have come from similar economic conditions. As we all know that culture is a byproduct of geo-economic conditions. The culture of cultivating similar animals, producing more or less similar agrarian products gives rise to a similar consciousness among the people. This does not mean minor dissimilarities do not exist.
The buffalo is an animal that gives most of the milk that India consumes. Because the white cow-loving Aryans hated this black animal, they likely killed a number of them in ancient times as the white Americans did in the modern times., The Dravidians, on the other hand, loved the buffalo as it was jet black like their own selves. They nurtured it historically. Though there is a reference to the buffalo in the Bible (Gen. 41:18) it was referred to as a riverside animal, not as domesticated dairy animal as we have in India. Does that mean the Israelites were unable to domesticate an animal like the water buffalo, which the Indian Dravidians could easily domesticate and train? Does that mean the ancient Dravidians were more advanced in their knowledge and techniques of domesticating animals than the ancient Israelites? Why did India fall backward when compared to Israel which went on to influence the whole world in spiritual and cultural terms? Why did the Israelites produce world class prophets, philosophers and thinkers and India could not do so?
After the Aryan invasion took place, the conditions of India changed radically. Aryan warriors killed many Dravidian agrarian thinkers and philosophers. If we take a similar Dravidian mythological example the Dravidian black Jambhavantha, the black queen Tataka and so on, represent that cultural ethos. The Indian sub-continent in that tradition was called Jambhudwipa. But once war heroes but not productive philosophers got hegemonized, the agrarian names that had similar phonetic origins between India and Israel changed quite radically. In Israel the culture of shepherds, carpenters, fishermen, in other words the culture of Gentiles and Samaritans, continued to operate as a living spiritual culture. Their productive spiritual philosophy also continued. At the same time an Aryan Brahmin-like priestly caste/class was emerging side by side with an ideology of idol worship. Temple untouchability, anti-human spiritual militancy of Pharisees in Israel had many similarities with that of ancient Brahminism.
The Israelite Pharisees shared many characteristics with Indian Brahmins. Both of them believed in huge superstitions and idol worship. Both of them believed in a hierarchical construction of society. Both of them believed in inequality being the essence of society. Jesus, a spiritual prophet, who was born in a carpenter family of Joseph and Mary changed the course of the entire Israelite society. Jesus came to be adored by Samaritans and Gentiles of Israeli society because he liberated them from slavery, untouchability and massive exploitation. Somehow the Indian Brahminism did not allow similar prophets, liberators and philosophers to come into existence in India. We must remember that without prophets like Abraham, Moses, Jeremiah, Zechariah, Isaiah and so on the emergence of Jesus would have been impossible.
Their agrarian economy gave rise to prophets, who constructed a positive spiritual philosophy. Even in India similar philosophers would have emerged. But the Aryan invasion and their war- and violence-loving culture changed the relationship between philosophy and production. Positive philosophers emerged from prophets in Israel because of their non-violent spiritual culture. They too were subjugated, in their case by Egyptians and, later, by Romans. Such a process was checkmated in India. For example, names like Uzziah have come to be adopted more or less with same meaning that South Indian names like Paraiah. But in the later course our great names like Paraiah, Mallaiah were given a meaning of 'untouchable' and Sudra. In the Israeli context Isaiah, Jeremiah and so on, became prophets because even the notion of God was constructed out of agrarian culture but not from the culture of war. In India the pre-Aryan agrarian monotheist God was replaced by war gods like Brahma, Vishnu, Rama, Krishna and so on. For example, the God deity—Mallaiah of Telangana, was not a war hero but a shepherd like Moses. Their cultural contexts were similar. The most famous name Paraiah also emerged from the leather economy of India. It was an agrarian productive name. But their philosophical essence was destroyed by the Aryan war hero culture.
As I said earlier, the word 'iah' here meant husbanding the land and animals. The relationship between agrarian production and similar names indicate that there is a common cultural ethos in both the nations. Ruth writes, "…and Hezekiah (II Chron.32:38), took a special interest in agricultural production, and none more so than Uzziah, who is described as one who 'loved the soil' (Chron. 36:10). This prosperity, however, was not enjoyed by everyone. Ahab's attempt to take over Naboth's vineyard (I Kings 21) is only one example of how the poor were exploited. The prophet Isaiah condemned those who add 'field to field' (Isaiah.5:8)". It is also clear that Isaiah as a prophet took a stand that exploitation of man by man is against God's will. As an agrarian prophet he gave the message that God was against adding field to field, in other words usurping the land of somebody illegally. In India because of the Aryan culture a Paraiah, or Mallaiah or Yellaiah, or Muttaiah could not become a moral prophet like Isaiah. The name Isaiah was believed to mean 'The Lord saves'. In India after the Dravidian notion of God was replaced by the Aryan notion of war gods the meaning of names were turned upside down. The Aryans, who were foreigners, imposed their cultural ethic as essentially 'Indian'. They deliberately cut the cultural roots between India and Israel.
How Aryans cut India-Israel ties
By taking away the right to read and write from people who came from the agrarian and other production backgrounds, the Dravidian masses, who had similar names, food culture, production culture like of the Israelites, were constructed as Shudras (slaves) and Chandals (Untouchables). This aggressive invasive war hero divinity destroyed our confidence in our own culture. It is in this process food producers were projected as devils and the non-productive consumers were projected as gods.
The agrarian communities, shepherds, fishermen, carpenters and so on who had names like that and also other names were violently prohibited from learning reading and writing after the Aryans invaded India. They declared that only Aryans (mainly Brahmins) could read and write. The Aryans declared that God should be a hero. The mediator between God and the rest of the people should be a saint or priest who should never be concerned about the concept of human equality in the spiritual realm. The Aryans were also against humans becoming prophets in India. This is the main reason why there are no prophets in India. There were and are only Brahmanic saints and they have no love for food producers, artisans, shepherds, carpenters and so on.
Though Gautama Buddha played some sort of prophetic role during his life time, once the Aryan Brahmins got the hegemonic place in the socio-political system his influence on the people was completely destroyed. It began to be restored only after Dr. B.R. Ambedkar embraced Buddhism. They never accepted Buddha, who was a non-Aryan tribal, as a positive prophet.
I am therefore all the more grateful to my illiterate parents, who gave me a name that came from a similar background as that of the great Israelite prophet, Isaiah. The similarity in the spelling, syllable and pronunciation makes me proud of my background, my history and my heritage.
Why is there a common cultural ground between Israel and South India? Why have the names that became divine and prophetic in Israel become the names of people who were condemned, abused, insulted, treated as "untouchable" and demonic in India?
Normally all ancient names of persons come from their historical divine names. Names like mine (there are in thousands in South India—Andhra Pradesh, Tamil Nadu, Karnataka and Kerala) even now have their historical roots. They go backwards to our parents, grandparents and great grandparents. Perhaps they go back hundreds and thousands of years. If names like Isaiah, Jeremiah, and Zechariah were Israelite ancestral names surely we Indians would have our ancestral divine names like Paraiah, Mallaiah, Muttaiah, Yellaiah and so on in our area. Such ancient divine names in both these countries seem to have been constructed around the cattle and agrarian economy of these Asian countries. The presence of sheep, goat, cattle economy that was available in Israel was also present in India.
Moses was a shepherd like Mallaiah. If Moses became a prophet with a dignified written history of his own, Mallaiah (Iloni Mallanna), who was also a shepherd, became a deity because he increased the cattle wealth of the people. But after the Aryans invaded this land they were forced to not have a written history of their own. There is a close relationship between writing skills and advancing philosophy and divinity. Once the agrarian communities lost that right to write and read they also lost social status and respectability. With that all their creative faculties remained underdeveloped.
Once the Aryan culture constructed caste and migrated down to South India great names like Mallaiah, which exist in very popular divine forms even now, were reduced to an unworthy status. They established temples to Aryan deities in South India. For example, in Andhra Pradesh a Ram temple is built with massive money and the Komurelli Mallaiah, Iloni Mallaiah temples are reduced to nothing. The agrarian deities have become small cultural deities and the warmongering invader deities have been projected as big cultural deities. Normally the battlefield does not develop an egalitarian philosophy. It only develops destructive and cunning ideas. On the other hand agrarian production constantly negotiates and renegotiates human relations. Since their struggle with nature is part of production and for the common good, their need is to love others in the community. On the other hand, in a warlike situation the other is either suspected or hated. As most of the Aryan spiritual texts were born out of the battlefield they did not develop positive, egalitarian spiritual philosophies. They negated both production and loving relations between all humans. They could not evolve the image of a positive God. For example, the deities that the Aryan thinkers constructed were fundamentally destructive in nature. Therefore, they could not acquire a universal stature.
When Ilaiah takes shelter under the spiritual philosophical umbrella of Isaiah, the self of this ancient nation re-connects to its ancient roots. The common cultural bondage between these two great ancient nations and their people gets re-established.
(These exclusive excerpts from the forthcoming autobiography of Dalitbahujan intellectual and writer Kancha Ilaiah Shepherd were first published by FORWARD Press magazine between October 2012 and February 2013 when the name was only Kancha Ilaiah.)
← O, Bharatiya Brahmins poem
Why I have changed my name to Kancha Ilaiah Shepherd →


text:
Aciagrion brosseti е вид водно конче от семейство Coenagrionidae.

Разпространение
Видът е разпространен в Република Конго.

Източници

Външни препратки

Aciagrion


Located in the very south, Malmö is Sweden's third largest city seen to population. In 2005 the skyline changed with the completion of skyscraper Turning Torso.
Malmö's skyline changed drastically in 2005 with the completion of skyscraper Turning Torso, a neo-futurist residential skyscraper which is the tallest building in Scandinavia. The tower reaches a height of 190 metres with 54 storeys and 147 apartments.


So, I'm going to perform the figurative equivalent of begging you to attend our debate tomorrow night. Please, if you get the slightest bit of enjoyment or satisfaction from the local blogosphere, help us to make this grass roots event succeed.
All you need is $5 to get in, and if you're short on cash, let me know and I'll spot you the fin.
ALSO: kids under 18 get in free!
Tonight, at 7:00 p.m., at the Northwest Center (2201 Northwest Bypass).
UPDATE, 1:45 pm: just got an e-mail from Diane Jovick-Kuntz – she WILL be attending tonight, which means that with the exception of Dona Stebbins (who is out of town), we will have all of the Mayoral and City Commission candidates. Good on 'em for participating!
UPDATE, 2:00 pm: just learned (via GFGirl) that candidate Michael Winters has withdrawn from the race, citing health issues of a family member. Best wishes to Michael and his family.
My wife and I'll be there.


The Aquinas College Theatre Department's first production for the semester will be the play "Baby with the Bathwater" by Christopher Durang. The show, directed by Aquinas professor Kyle Westmaas, will be staged Feb. 16–19.
About the playwright and the play: Durang won the Tony Award for Best Play in 2013 (for "Vanya and Sonia and Masha and Spike") and was a finalist for the Pulitzer Prize in Drama in 2006 (for "Miss Witherspoon"). He co-directs the playwriting program at Juilliard. "Baby with the Bathwater" is one of his earlier plays, and was first produced in 1983.
A couple of minutes before 6 p.m. on Thursday, Feb. 2, the company (eight actors, the director, the assistant director, and two stage managers) were gathered in the rehearsal room in the basement of the Performing Arts Center, and the room was booming with talk and laughter. Then the director started the rehearsal, and the party broke up into three smaller groups. Two actors stayed in the room with the director and the stage manager, two other actors went to the stage area with the assistant director, and the remaining actors went to the lower lobby with the assistant stage manager. The group in the rehearsal room started working on a scene with two women in a park.
Back in the stage area, the same baby was all grown up (as Daisy in the photograph above), was in college, and was in the middle of ten years of therapy (the Voice in the photograph is Daisy's therapist). This group was working not just on dialogue, but also on delivery and on movement, and it was fascinating to see how much deliberation goes into an end product where every move seems spontaneous.
At a break in their rehearsal, freshman Bridget Slezak, who plays both the Voice and Daisy's wife Susan, said that the play presents an interesting view of what counts as normal. Freshman Devin Boxey, who plays Daisy, added that every character in the play is crazy, and yet the play has moments that are very real.
Later in the rehearsal room, two of the actors from the group that had been in the lower lobby rehearsed a scene from Daisy's school days, with freshman Cassie Harrington, who had been Nanny in the lower lobby, now playing Daisy's teacher Miss Pringle, and freshman Bryanna Lee, who had been Cynthia, now playing the principal, Mrs. Willoughby. Miss Pringle reads aloud Daisy's deeply disturbed (and deeply disturbing) essay, hoping to get Daisy some much-needed help, and Mrs. Willoughby—well, you'll have to go watch the play to find out how Mrs. Willoughby reacts. Let's just say that Lee afterward called the play a brilliantly cringwothy caricature.
Professor Westmaas added that the play, for all the darkness of its humour, has an underlying human element. While the play moves from the birth of Daisy to the birth of Susan and Daisy's baby, the implication isn't the vicious cycle that the new baby's life would mirror Daisy's life, but rather a hope that the new baby may have a good life.
The rehearsal ended with the scene where Daisy tells Helen, John, and Nanny that he's getting married.
Come watch the show at the Performing Arts Center at 8 p.m. on Thursday, Feb. 16 to Saturday, Feb. 18, and at 2 p.m. on Sunday, Feb. 19.


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text:
A Coruña City Council
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A Coruña Tourist Board
What to do in A Coruña
A Coruña in 3 days
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A Coruña, a city that inspires
This is a city that inspires artists, from tradition to the avant-garde, a city of events and festivals.
A Coruña inspired Picasso in his beginnings as a painter. It inspired world-renowned writers and heroines who defended their neighbours during the fiercest struggles. A cheerful, open and creative city, proud of its rich heritage and culture, its modernist architecture, its vibrant streets with artistic spaces where there's something for everyone, and where new talents in art and design show their gifts to the world.
Get to know our history and our present through a wide variety of museums, exhibition halls, theatres and events, and let yourself be inspired by this enchanting Atlantic city.
The Ciudad Vieja (Old Town)
Picasso in A Coruña
Elviña Hillfort
A Coruña science museums
If you're looking for brain-stimulating fun, you'll have to visit the science museums of A Coruña. Don't miss the National Museum of Science and Technology!
+ Museums
San Antón Castle History & Archaeology Museum
A Coruña Fine Arts Museum
MEGA - The World of Estrella Galicia
Clock Museum
Military History Museum
Collegiate Church Sacred Art Museum
House Museums
The house museums are the perfect way to learn about the history of A Coruña through the people who lived here. Discover their lives and their art by immersing yourself in the environment where they lived and worked.
Art galleries and exhibitions
Barrié Foundation
Luis Seoane Foundation
Theatre & performing arts
Great classics or recent works, tragedy or comedy, musicals, dance and more - A Coruña is an exceptional destination for the performing arts, with shows for all ages and audiences. Get ready to laugh, cry and have a great time. Time to raise the curtain and let the show begin!


Current methods for concealed weapon detection are mainly used at stationary security check-points due to complexity and other serious limitations for real-time outdoor scenarios. A mobile imaging radar is considered as a proper solution for fast screening of people at mass events because of its ability to detect both metal and non-metal weapons through clothes. In this thesis, the design of an RF front-end for an UWB Microwave Imaging Radar based on MIMO 2-D array and multichannel FMCW electronics is presented. Requirements to the design were low power emissions and minimization of data acquisition time, cost and complexity. The UWB technology provides high resolution, while MIMO technique helps reducing the number of required antennas in the 2-D array, without a net degradation of performance. The final RF-scheme was selected based on the availability of commercial off-the-shelves RF-components. The performance of the designed RF front-end was evaluated both via theoretical analysis and simulations in a dedicated software Advanced Design System (ADS, by Agilent). The obtained results in terms of sensitivity, dynamic range, down-range resolution and measurement speed demonstrate that the proposed solution is feasible for through-dress detection of concealed weapons.


1North American Waste material; refuse.
1.1 Cultural items, ideas, or objects of poor quality.
2North American A person or people regarded as being of very low social standing.
3West Indian The leaves, tops, and crushed stems of sugar cane, used as fuel.
1North American informal Damage or destroy.
2North American informal Criticize severely.
3as adjective trashedinformal Intoxicated with alcohol or drugs.
4Strip (sugar canes) of their outer leaves to ripen them faster.
Late Middle English: of unknown origin. The verb is first recorded (mid 18th century) in trash (sense 4 of the verb); the other senses have arisen in the 20th century.


betconnect, the new betting site, has launched out of Beta, letting ordinary punters follow the bets of professionals.
The site claims to be the first notable disruptive technology platform in the industry since Betfair in 2000 and aims to level the playing field between bookmakers, professional gamblers and punters.
For many years, professional gamblers have found their accounts closed or restricted by bookmakers due to their success. In fact, new research published today shows that one in ten (9.8%) British punters have at some point been restricted. betconnect connects these people with a network of regular punters in a shared betting experience.
Called Bet Requests on the betconnect platform, every Bet Request is financially backed by the Pro so they can be safe in the knowledge that their interests are aligned. If the Punter chooses to Follow the Bet Request and the Pro wins, they win too.
Underpinning the betconnect user experience is a technology platform and algorithm that has been engineered by a team of software engineers based in the UK. The platform leverages artificial intelligence and machine learning to provide a highly personalised and seamless experience for both punters and pros.
Dan Schreiber, co-founder of betconnect said, "Millions enjoy betting as a hobby and now recreational punters can follow the bets of professional gamblers.
"The central idea is about sharing expertise in a way that everyone benefits. eToro has proved the concept and appetite of people to be guided by financial trading experts. We are applying the same concept to betting.


Based on a pre-defined weighted trend formula for chart analysis, AVT scored +90 on a scale from -100 (strong downtrend) to +100 (strong uptrend).
Want to analyze Avnet, Inc AVT or another symbol? Try our Free Stock Trend Analysis Report.


CT Label Enterprise Sdn Bhd is a company that supplies sticker label, barcode scanner and digital printing service. Our main office is located in Ayer Keroh, Melaka, Malaysia. We specialise in high-tec label & sticker, barcode label & tag, barcode printer & ribbon, silkscreen & off-set printing, full color fast printing and computer blank & printer form.
We offer label printing depending on your needs no matter in any sizes and shapes. Our label are customizable and suitable to use for various industries such as health care industry, automotive industry, food and beverage industry, personal care industry and more.
Here at CT Label Enterprise Sdn Bhd, we supply top quality barcode equipment and printing services to suit your business needs. Choose your design and create the outstanding labels for your products.


I've been trying to perfect this pattern for a couple weeks now (which has been hard with the holidays and everything), so I have a few of these prototypes floating around the house. Hubby is really happy about this, of course.
I have at least one more to show you, and I might make one more before finalizing the pattern.
I've been really lucky in this whole experience by having some talented and fast pattern testers giving me feedback. I appreciate all your help: Beth, Kimberly, Erin, and Bobbie!


text:
SOUTH SHIELDS BATTALION
THE BOYS' BRIGADE
...and has run continuously ever since! (see the History of the Battalion) There are around 150 people currently active in the battalion, from leaders with 40 or more years' service, to some of the newest members who have just a few weeks. There is a role for everyone in the BB; if you're interested in joining, then have a look at our Companies page.
The Structure of the Battalion
Our Battalion is a part of the North of England District of the England Region of the BB. Within our Battalion, there are 5 companies currently active, each of whom meets in a different church for their "company nights", their weekly meetings.
Within a company, there are up to 4 different sections, usually separated by age: Anchor Section, for ages 5-8 years; Junior Section, for ages 8-11 years; Company Section, for ages 11-15 years and the Senior Section, for ages 15-18 years.
These sections usually meet at slightly different times on an
evening during the week, with Anchors Section sometimes meeting on other nights, but this can vary from company to company.
The South Shields Battalion of the BB started in 1891...
A Company Night
During a weekly company night, members take part in a number of different activities. Whilst there is some variation between sections and companies, a company night will usually have a uniform inspection, a devotional, a badgework class, and a games/physical section.
The Boys' Brigade was founded in 1883 by Sir William Alexander Smith, in Glasgow, originally as something for the boys who played near to his church to do. Since that first company, the organisation has spread across the world, with hundreds of thousands of members internationally now. For more information about the BB in the UK, see the Boys' Brigade Website.
Girls Association
Since 2008, each company has had the choice to start a Girls' Association (usually if the church the company is based at does not have youth provision for girls). Two of our companies - the 9th South Shields and 10th South Shields - have a BBGA. More information can be found on the Girls Association page.
ANCHOR SECTION
Anchors' Programme
JUNIOR SECTION
Juniors' Programme
COMPANY SECTION
Challenge Plus Programme
BECOME A LEADER
Too old for the Senior section? Still want to get involved in the BB and take an active role in shaping the future of our Battalion at the same time? Volunteer as a leader at one of our companies!
A Chance to Grow
As a leader in a BB company, you will function as one vital part of a small team, usually focusing on one or two sections (see above for details of the four sections). Beyond this, you will have the chance to work in collaboration with leaders from Companies across the Battalion, to organise and operate events. Once a qualified Officer, there will be the chance to go further, and run to be an Office-Bearer for the Battalion - helping to run and maintain our whole Battalion.
With hundreds of years of experience as a Battalion, we know a thing or two about working with young people and are more than happy to share tips and tricks with each other. We don't know everything, though, so if you have an idea you'd like to share as a leader, then we'd love to learn from you too! We realise that it can be daunting when you first start as a leader, and we'll do everything we can to help you rise to the role - because as challenging as it can be, you'll quickly realise it's worth it!
For further information about becoming a leader, please don't hesitate to Contact Us.
email: southshields@boys-brigade.org.uk
Copyright © South Shields Battalion of The Boys' Brigade 2016 - 2019
South Shields Battalion is a registered charity in England (520581).
The Boys' Brigade is a registered charity in England & Wales (305969) and Scotland (SC038016).
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NatureWorks LLC will showcase the latest Ingeo™ innovations made uniquely from NatureWorks® biopolymer at the ninth edition of the Eco-Products 2007 Exhibition at "Tokyo Big Sight " Ariake, Tokyo Japan on December 13-15.
The biggest challenge of tomorrow? How to live with responsible innovation in our every day lives!
NatureWorks LLC – fabricants des bio-polymères NatureWorks® , leader mondial des bio-polymères commerciaux est un partenaire de premier plan de la Conférence Européenne sur les bioplastiques qui se déroulera les 21-22 Novembre au Disney's Newport Bay Club Convention Center.
NatureWorks LLC, makers of NatureWorks® biopolymer, the global leader in commercial biopolymers is a bronze sponsor of the European Bioplastics Conference held in Paris the 21-22nd of November at the Disney Newport Bay Club Convention Center.
In just two short years NatureWorks® biopolymer, a revolutionary new transaction card material, has been transforming the plastic cards industry.
Cargill and Teijin Limited of Japan today announced a joint venture in NatureWorks LLC, maker of NatureWorks® biopolymer, derived from 100 percent renewable resources.
NatureWorks LLC announces participation in C.L.A.S.S.
Leading European brands including a gardening product manufacturer, a bottled water company, a fashion label, a car manufacturer and a non-profit business association gathered here today to discuss and showcase their new, innovative and responsible products.
Consommer des produits toujours plus savoureux tout en vivant mieux : voilà le rêve de chacun.
NatureWorks LLC annuncia la terza edizione di "Ingeo™ NatureWorks® Earth Month", dedicata quest'anno al gusto per la vita.
NatureWorks LLC announces the start of its third edition of the Ingeo™ NatureWorks® Earth Month program.
NatureWorks LLC announces the start of its third edition of the Ingeo NatureWorks Earth Month program.
NatureWorks LLC announces third edition of the Ingeo™ NatureWorks® Earth Month program.
Exhibiting for the first time at the Garden Press Event, Easy Gardener will be making its mark with an exciting new product launch.


Multiple Robots: How Many Times Farther Did the Robot Travel?
Robot 1 will travel 4 times farther than Robot 2. Robot 2 will travel 3 units. Find out how far Robot 1 will travel and then move both robots the correct distance.